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6
1553-1602

  • فرق بسیارست بین النفختین  ** این همه زینست و آن سر جمله شین 
  • There is a great difference between the two breathings: this is wholly honour, while that (other) side is entirely, shame.
  • این حیات از وی برید و شد مضر  ** وان حیات از نفخ حق شد مستمر 
  • This (the latter) took life away from it (the slaughtered beast) and injured it, while by the breathing of God that (spiritual) life was made perpetual.
  • این دم آن دم نیست کاید آن به شرح  ** هین بر آ زین قعر چه بالای صرح  1555
  • This (Divine) breath is not a breath ‘that can be described hark, come up from the bottom of the pit to the top of the palace.
  • نیستش بر خر نشاندن مجتهد  ** نقش هیزم را کسی بر خر نهد 
  • ‘Tis not a sound legal decision to mount him (the defendant) on an ass (and parade him): does any one lay upon an ass a (mere) picture of firewood?
  • بر نشست او نه پشت خر سزد  ** پشت تابوتیش اولیتر سزد 
  • The back of an ass is not his proper seat: the back of a bier is more fitting for him.          
  • ظلم چه بود وضع غیر موضعش  ** هین مکن در غیر موضع ضایعش 
  • What is injustice? To put (a thing) out of its proper place: beware, do not let it be lost (by putting it) out of its place.”
  • گفت صوفی پس روا داری که او  ** سیلیم زد بی‌قصاص و بی‌تسو 
  • The Súfi said, “Then do you think it right for him to slap me without (my taking) retaliation and without (his paying) a farthing?
  • این روا باشد که خر خرسی قلاش  ** صوفیان را صفع اندازد بلاش  1560
  • Is it right that a big rascally bear should inflict slaps on Súfis for nothing?”
  • گفت قاضی تو چه داری بیش و کم  ** گفت دارم در جهان من شش درم 
  • The Cadi said (to the defendant), “What (coins) have you, larger or smaller?” He replied, “I have (only) six dirhems in the world.”
  • گفت قاضی سه درم تو خرج کن  ** آن سه دیگر را به او ده بی‌سخن 
  • Said the Cadi, “Spend three dirhems (on yourself) and give the other three to him without (any further) words.
  • زار و رنجورست و درویش و ضعیف  ** سه درم در بایدش تره و رغیف 
  • (For,” he thought to himself), “he (the defendant) is weak and ill and poor and infirm: he will need three dirhems for vegetables and loaves.”
  • بر قفای قاضی افتادش نظر  ** از قفای صوفی آن بد خوب‌تر 
  • His (the defendant’s) eye fall on the nape of the Cadi’s neck: it was better (more inviting) than the nape of the Súfi.
  • راست می‌کرد از پی سیلیش دست  ** که قصاص سیلیم ارزان شدست  1565
  • He raised his hand to slap it, saying (to himself), “The retaliation (penalty) for my slap has been made cheap.”
  • سوی گوش قاضی آمد بهر راز  ** سیلیی آورد قاضی را فراز 
  • He approached the Cadi’s ear (as though) for the purpose of (whispering) a secret, and dealt the Cadi a (severe) blow with his palm.
  • گفت هر شش را بگیرید ای دو خصم  ** من شوم آزاد بی خرخاش و وصم 
  • “O my two enemies,” he cried, “take all the six dirhems: (then) I shall be free (from care and) without trouble and anxiety.”
  • طیره شدن قاضی از سیلی درویش و سرزنش کردن صوفی قاضی را 
  • How the Cadi was incensed fry the slap of the poor (sick) man and how the Súfi taunted the Cadi.
  • گشت قاضی طیره صوفی گفت هی  ** حکم تو عدلست لاشپک نیست غی 
  • The Cadi was incensed. “Hey,” cried the Súfi, “your decision is just, no doubt (about it): there is no error.
  • آنچ نپسندی به خود ای شیخ دین  ** چون پسندی بر برادر ای امین 
  • O Shaykh of the (Mohammedan) religion, how can you approve for a brother (Moslem) what you disapprove for your self, O man of trust?
  • این ندانی که می من چه کنی  ** هم در آن چه عاقبت خود افکنی  1570
  • Don’t you know this, that (if) you dig a pit for me you will at last let yourself fall into the same pit?
  • من حفر برا نخواندی از خبر  ** آنچ خواندی کن عمل جان پدر 
  • Haven’t you read in the Traditions (of the Prophet), ‘Whoever digs a pit (for his brother will fall into it)’? Practise what you have read, O soul of your father!
  • این یکی حکمت چنین بد در قضا  ** که ترا آورد سیلی بر قفا 
  • This one judicial decision of yours was like this, for it has brought you a slap on the nape.
  • وای بر احکام دیگرهای تو  ** تا چه آرد بر سر و بر پای تو 
  • Alas for your other (unjust) decisions! (Consider) what (penalty) they will bring upon your head and feet.
  • ظالمی را رحم آری از کرم  ** که برای نفقه بادت سه درم 
  • From kindness you take pity on a wrong-doer, saying, ‘Mayst thou have three dirhems to spend (on food)!’
  • دست ظالم را ببر چه جای آن  ** که بدست او نهی حکم و عنان  1575
  • Cut off the wrong-doer’s hand: what occasion is there for you to put the control and reins in his hand?
  • تو بدان بز مانی ای مجهول‌داد  ** که نژاد گرگ را او شیر داد 
  • O you from whom justice is unknown, you resemble the goat that gave her milk to the wolf-cub.”
  • جواب دادن قاضی صوفی را 
  • The Cadi’s reply to the Súfi.
  • گفت قاضی واجب آیدمان رضا  ** هر قفا و هر جفا کارد قضا 
  • The Cadi said, “It is our duty to acquiesce, whatever slap or cruelty the (Divine) destiny may bring to pass.
  • خوش‌دلم در باطن از حکم زبر  ** گرچه شد رویم ترش کالحق مر 
  • I am inwardly pleased with the decision (inscribed) in the (Heavenly) Scrolls, though my face has become sour—for Truth is bitter.
  • این دلم باغست و چشمم ابروش  ** ابر گرید باغ خندد شاد و خوش 
  • This heart of mine is an orchard, and my eye is like the cloud: (when) the cloud weeps the orchard laughs joyously and happily.
  • سال قحط از آفتاب خیره‌خند  ** باغها در مرگ و جان کندن رسند  1580
  • In a year of drought the orchards are reduced to death and agony by the sun laughing unconscionably.
  • ز امر حق وابکوا کثیرا خوانده‌ای  ** چون سر بریان چه خندان مانده‌ای 
  • You have read in God’s Commandment (the words) and weep ye much: why have you remained grinning like a roast (sheep’s) head?
  • روشنی خانه باشی هم‌چو شمع  ** گر فرو پاشی تو هم‌چون شمع دمع 
  • You will be the light of the house, like the candle, if like the candle you shed showers of tears.
  • آن ترش‌رویی مادر یا پدر  ** حافظ فرزند شد از هر ضرر 
  • The mother’s or father’s sourness of face preserves the child from every harm.
  • ذوق خنده دیده‌ای ای خیره‌خند  ** ذوق گریه بین که هست آن کان قند 
  • You have experienced the pleasure of laughing, O inordinate laugher: (now) experience the pleasure of weeping (and recognise) that it is a mine of sugar.
  • چون جهنم گریه آرد یاد آن  ** پس جهنم خوشتر آید از جنان  1585
  • Since thinking of Hell causes weeping, therefore Hell is better thanParadise.
  • خنده‌ها در گریه‌ها آمد کتیم  ** گنج در ویرانه‌ها جو ای سلیم 
  • In tears there are laughters concealed: seek treasure amidst ruins, O simple (sincere) man.
  • ذوق در غمهاست پی گم کرده‌اند  ** آب حیوان را به ظلمت برده‌اند 
  • Pleasure is (concealed) in pains: the track has been lost, the Water of Life has been taken away into the (Land of) Darkness.
  • بازگونه نعل در ره تا رباط  ** چشمها را چار کن در احتیاط 
  • On the way to the Caravanseray the shoes are upside down: make your (two) eyes to be (as) four in precaution (against being deceived).
  • چشمها را چار کن در اعتبار  ** یار کن با چشم خود دو چشم یار 
  • Make your (two) eyes to be (as) four in careful consideration: join to your own eye (eyes) the two eyes of the Friend.
  • امرهم شوری بخوان اندر صحف  ** یار را باش و مگوش از ناز اف  1590
  • Read in the pages (of the Qur’an) their affair is a matter for consultation: be (devoted) to the Friend and do not say to him disdainfully, ‘Fie!’
  • یار باشد راه را پشت و پناه  ** چونک نیکو بنگری یارست راه 
  • The Friend is the support and refuge on the Way: when you consider well; (you will see that) the Friend is the Way.
  • چونک در یاران رسی خامش نشین  ** اندر آن حلقه مکن خود را نگین 
  • When you come into a company of Mends, sit silent: do not make yourself the bezel in that ring.
  • در نماز جمعه بنگر خوش به هوش  ** جمله جمعند و یک‌اندیشه و خموش 
  • At the Friday prayer-service look well and attentively: (you will see that) all are concentrated and possessed by a single ought and silent.
  • رختها را سوی خاموشی کشان  ** چون نشان جویی مکن خود را نشان 
  • Direct your course towards silence: when you seek the marks (of the Way), do not make yourself a mark (for attention).
  • گفت پیغامبر که در بحر هموم  ** در دلالت دان تو یاران را نجوم  1595
  • The Prophet said, ‘Know that amidst the sea of cares (my) Companions are (as) stars in respect of guidance.’
  • چشم در استارگان نه ره بجو  ** نطق تشویش نظر باشد مگو 
  • Fix your eye on the stars, seek the Way; speech is a cause of confusion to the sight: do not speak.
  • گر دو حرف صدق گویی ای فلان  ** گفت تیره در تبع گردد روان 
  • If you utter two true words, O such-and-such, the dark (false) speech will begin to flow in their train.
  • این نخواندی کالکلام ای مستهام  ** فی شجون حره جر الکلام 
  • Haven’t you read O distraught one, that talk is entangled (so that) the draw of talk draws it along (into various topics)?
  • هین مشو شارع در آن حرف رشد  ** که سخن زو مر سخن را می‌کشد 
  • Beware; do not begin (to speak) those right words, for words quickly draw (other) words (after them).
  • نیست در ضبطت چو بگشادی دهان  ** از پی صافی شود تیره روان  1600
  • When you have (once) opened your mouth, they are not in your control: the dark (falsehood) flows on the heels of the pure (truth).
  • آنک معصوم ره وحی خداست  ** چون همه صافست بگشاید رواست 
  • He (alone) may open (his mouth) who is preserved (from error) in the way of (Divine) inspiration ‘tis permissible since he is entirely pure
  • زانک ما ینطق رسول بالهوی  ** کی هوا زاید ز معصوم خدا 
  • For a prophet does not speak from self-will: how should self-will proceed from him who is preserved by God?